The Biggest Debate

OK, gotta brace myself for this one; it’s the gay marriage debate.

Even now, over a decade into the 21st century, it still isn’t too hard (if you’re looking in the right place) to find somebody to tell you that homosexuality is wrong/sinful/weird/unnatural/ARE YOU A FAG?!?!?!?! (apologies for using that word). Normally this blog does not go into my Views on any subject, but on this occasion I think I might relax these opinions to say that there is absolutely no justification for any of these opinions that is not a load of dingo’s kidneys. Yes, homosexuality isn’t exactly evolutionarily selected for and doesn’t produce babies; but given that it’s been observed in a range of animals from bats to swans, nature apparently doesn’t have too much of a problem with the idea, so anything along those lines is out of the window. Yes, homosexuality is kind of a weird concept for your average straight person and you might find the idea a bit ‘icky’, but unless someone of your own gender starts hitting on you then there’s no reason why this should affect you. And if anyone starts quoting the Bible at me, I’m going to start pointing out how Jesus was a socialist and there’s nothing you can do to stop me.

Ahem. Sorry about that.

Anyway, the point I was getting at is that any debate concerning homosexuality is generally confined to this group of people shouting very loudly at the gay community and the rest of the civilised world. And, in recent history, said civilised world has been doing a lot of the winning; the gay community is a well-recognised part of our society and now the sight of two dudes making out, whilst uncommon, isn’t exactly something to write home about. History will probably record the recent gay marriage debate in countries across the world as just another stepping stone along the road to sexual equality, but from my point of view one interesting thing struck me about the debate, or more specifically the debaters. Those opposing the idea of gay marriage frequently were, or at least came across as, people who didn’t have a problem with gay relationships or civil partnerships but who were specifically opposed to gay marriage as a thing, which I found quite interesting. I’ve actually been putting off writing this post for a while because, well… controversy is not my strong suit, but I haven’t really been able to get the thought out of my head so I guess you’re stuck with it now.

To me, this aspect of the gay marriage debate really centred on what definition of marriage the person in question was using. To those who think that marriage is simply a strong, legally binding before-God-under-oath etc. expression of binding love between two people who want to spend their lives together, then sexual orientation doesn’t really come into the picture; love is universal regardless of orientation, so according to this definition so too should marriage be. However, those opposed to gay marriage had some other idea of what marriage was meant to be, something that, by its very nature, made it something that could, almost by definition, only be between a man and a woman, and that civil partnerships exist for gay couples separately for a reason (incidentally, I personally think that the main bone of contention with the idea of a civil partnership among the gay community concerns the lack of cultural identity it carries, making it seem like a label more than a true, fundamental expression of love). Not being in this camp myself (and not having much first-hand experience of marriage), I thought I might investigate exactly what this definition of marriage might be, in order to get to the heart of the disagreement.

Since the only difference between a same-sex and straight relationship is, fundamentally, the bits of genitalia involved, it seems natural to begin from a standpoint of biology. Maybe the definition of marriage we’re looking for concerns itself with a bond consummated through y’standard heterosexual mating procedure? My mind is instantly drawn to the image of marriage proposed in ‘Game of Thrones’ (books, I haven’t seen the TV series’), in which the bride is publically stripped and ‘bedded’ on her wedding night in an elaborate piece of tradition that is mostly (the final act excepted) performed in front of a large, drunken feast. In any case, this definition falls at the first hurdle; heterosexual sex is, if we’re talking about the pure emotional link of mutual enjoyment, satisfaction and emotional bonding, no different from homosexual sex (or else… well why would they do it?), so on its own this doesn’t seem enough.

The end result of heterosexual sex, however, may point us in a better direction. Unlike homosexual relationships, heterosexual ones are biologically capable of producing babies (I will ignore for now the idea of sperm banks and such, which are a whole different business) and expanding the population, so maybe the basis for our alternative definition of marriage is a union through which to produce children, or something along those lines? This has some grounding in theology too; Adam and Eve were, according to the Bible, the first married couple (I think, anyway; I’m not too hot on my Bible study), and since God wrote the laws of  biology it makes sense that he’d start off with a pair capable of continuing the lineage of the creatures made in his image. Or at least, after he made Eve, he sensed the potential the idea could have. It is presumably for this reason that the Bible incorporates specific instruction for Adam & Eve, and the book’s subsequent readers, to ‘Be fruitful and multiply’ (Genesis 1:28), and why the Church has such strong views on the concept of sex outside marriage. But anyway; really, the validity of this argument, of the idea of marriage as a vehicle to producing children, is a personal rather than religious one, although you do have to wonder what such people think of people who have sex and children out of wedlock. Or maybe such people don’t exist. I dunno, I’m speculating here.

And whilst we’re on the subject, let’s talk about religion, a favourite point of reasoning from internet comments sections (yes, occasionally I make the cardinal sin of reading those things). There is an argument that runs roughly along the lines of ‘religion hates homosexuality, marriage is a religious ceremony, therefore the two are incompatible and a homosexual marriage is a ridiculous idea’. Proponents of this argument are less opposed to the introduction of a gay marriage bill than they are just thinking it’s kinda weird, and are the source of a hilarious turn of phrase that has cropped up all over the web ‘giving gay people the right to marry is like giving men the right to an abortion’. The second tenet of this argument is, however, rather a large assumption and the matter of considerable debate for, in modern society, marriage is technically a legal process. This is a concession made to respect those of other faiths (and quite right too), but is responsible for why a wedding can take place in a registry office just as easily as the church. It is also true that marriage was initially nothing to do with religion at all, but a matter of business; one family trading a woman to another in exchange for cash, and that religion rather inherited the concept as the idea of love in marriage became steadily more important over the centuries… but how you interpret this one is really down to personal debate. I happen to know for certain that this group exists, because I’ve seen plenty of arguments with them.

However, I personally think that the most likely reason a person would be against the idea of homosexual marriage but not homosexuality itself concerns the idea of ownership. The very idea of ownership is a quite strange and interesting one, but the thrust of the issue in this context is that human beings frequently feel a strange sense of belonging and ownership of a lot of things, be they objects, people or even ideas. A good example is patriotism/nationalism, where the idea of ‘belonging’ to a particular patch of land with a certain type of people can get so strong that they want to stop other people coming to their patch of land and ‘stealing’ their identity. And I think the same thing applies to marriage; married people have a sense of ownership over the idea, that it is fundamentally theirs and they don’t want to share it with other people. It sounds both a childish and bigoted point of view and, to an extent, it is; but hey, humans are irrational creatures in the end. I can only hope that holders of this view don’t feel quite so angry with it a few years down the line.


The Seven Slightly Harmful Quite Bad Things

The Seven Deadly Sins are quite an odd thing amongst western culture; a list of traits ostensibly meant to represent the worst features of humanity, but that is instead regarded as something of a humorous diversion, and one, moreover, that a large section of the population have barely heard of. The sins of wrath (originally spelt ‘wroth’, and often represented simply as ‘anger’), greed (or ‘avarice’), sloth (laziness), pride, lust, envy and gluttony were originally not meant as definite sins at all. Rather, the Catholic Church, who came up with them, called them the seven Capital Vices (their original religious origin also leads to them being referred to as ‘cardinal sins’) and rather than representing mere sins in and of themselves they were representative of the human vices from which all sin was born. The Church’s view on sin is surprisingly complex- all sinful activity is classified either as venial (bad but relatively minor) or mortal (meant to destroy the inner goodness of a person and lead them down a path of eternal damnation). Presumably the distinction was intended to prevent all sinful behaviour from being labelled a straight ticket to hell, but this idea may have been lost in a few places over time, as might (unfortunately) be accepted. Thus, holding a Capital Vice did not mean that you were automatically a sinful person, but that you were more naturally predisposed to commit sin and should try to exorcise them from you. All sin falls under the jurisdiction (for want of better word) of one of the vices, hence the confusion, and each Deadly Sin had its own counterpart Heavenly Virtue; patience for wrath, charity for greed, diligence for sloth, humility for pride, chastity for lust (hence why catholic priests are meant to be chaste), kindness for envy and temperance for gluttony. To a Catholic, therefore, these fourteen vices and virtues are the only real and, from a moral perspective, meaningful traits a person can have, all others being merely offshoots of them. Pride is usually considered the most severe of the sins, in that one challenges your place in comparison to God, and is also considered the source of the other six; Eve’s original sin was not, therefore, the eating of the fruit from the forbidden tree, but the pride and self-importance that lead her to challenge the word of God.

There have been other additions, or suggestions of them, to this list over the years; acedia, a neglect of ones duty based on melancholy and depression, was seen as symptomatic of a refusal to enjoy god’s world, whilst vainglory (a kind of boastful vanity) was incorporated under pride in the 14th century. Some more recent scholars have suggested the addition of traits such as fear, superstition and cruelty, although the church would probably put the former two under pride, in that one is not trusting in God to save you, and the latter as pride in your position and exercising of power over another (as you can see, ‘pride’ can be made to cover a whole host of things). I would also argue that, whilst the internet is notoriously loath to accept anything the Christian church has ever done as being a remotely good idea, that there is a lot we can learn by examining the list. We all do bad things, that goes without saying, but that does not mean that we are incapable of trying to make ourselves into better people, and the first step along that road is a proper understanding of precisely where and how we are flawed as people. Think of some act of your behaviour, maybe something you feel as being good behaviour and another as a dubiously moral incident, and try to place its root cause under one of those fourteen traits. You may be surprised as to what you can find out about yourself.

However, I don’t want to spend the rest of this post on a moral lesson, for there is another angle I wish to consider with regard to the Seven Deadly Sins- that they need not be sins at all. Every one of the capital vices is present to some degree within us, and can be used as justification for a huge range of good behaviour. If we do not allow ourselves to be envious of our peers’ achievements, how can we ever become inspired to achieve such heights ourselves- or, to pick a perhaps more appropriate example, if we are not envious of the perfectness of the Holy Trinity, how can and why should we aspire to be like them? Without the occasional espousal of anger and wrath, we may find it impossible to convey the true emotion behind what we care about, to enable others to care also, and to ensure we can appropriately defend what we care for. How could the Church ever have attempted to retake the Holy Land without the wrath required to act and win decisively? Greed too acts as a driving force for our achievements (can the church’s devotion to its vast collection of holy relics not be labelled as such?), and the occasional bout of gluttony and sloth are often necessary to best aid our rest and recuperation, enabling us to continue to act as good, kind people with the emotional and physical strength to bear life’s burden. Lust is often necessary as a natural predisposition to love, surely a virtuous trait if ever there was one, whilst a world consisting solely of chaste, ‘proper’ people would clearly not last very long. And then there is pride, the deadliest and also the most virtuous of vices. Without a sense of pride, how can we ever have even a modicum of self-respect, how can we ever recognise what we have done well and attempt to emulate it, and how can we ever feel any emotion that makes us seem like normal human beings rather than cold, calculating, heartless machines?

Perhaps, then, the one true virtue that we should apply to all of this is that of temperance. We all do bad things and we may all have a spark of the seven deadly sins inside us, but that doesn’t mean necessarily that the incidences of the two need always to coincide. Sure, if we just embrace our vices and pander to them, the world will probably not end up a terribly healthy place, and I’m sure that my description of the deadly sins is probably stretching the point as to what they specifically meant in their original context. But, not every dubiously right thing you do is entirely terrible, and a little leeway here and there can go an awfully long way to making sure we don’t end up going collectively mental.